JOHN M. KELLY LIBRARY
Donated by
The Redemptorists of
the Toronto Province
from the Library Collection of
Holy Redeemer College, Windsor
University of
St. Michael's College, Toronto
HOiY REDEEMER I/MARY, WINDSOR
•fa Jr^
71'
THE VIRTUES
OF A RELIGIOUS SUPERIOR
(DE SEX ALIS SERAPHIM)
Instructions by the Seraphic Doctor,
ST. BONAVENTURE
TRANSLATED FROM THE LATIN BY
FR. SABINUS MOLLITOR, O.F.M.
B. HERDER BOOK CO.
17 SOUTH BROADWAY, ST. Louis, Mo.
AND
68 GREAT RUSSELL ST., LONDON, W. C.
1921
\
HOtY BE»£E»ER LlfoRY, WINDSOR
NIH1L OBSTAT
Sti. Ludovici, die. 15. Sept. 1919,
Fr. Martinus Strub, O.F.M.,
Censor
IMPRIMATUR
Sti. Ludovici, die. 15- Sept. 1919,
Fr. Samuel Macke, O.FM.,
Min. Prov.
NIHIL OBSTAT
Sti. Ludovici, die 15. Dec- *9*9,
F. G. Holweck,
Censor Librorum
IMPRIMATUR
Sti. Ludovici, die 16. Dec. 1919,
^•Joannes J. Glennon,
Archiepiscopus
Sti. Ludovici
'Copyright, 1919,
by
Joseph Gummersbach
All rights reserved
Printed in U. S. A.
TABLE OF CONTENTS
PAQB
I
I THE SELECTION OF SUPERIORS 3
1. Need of Careful Consideration ... 3
2. Need of an Instructor 4
3. Qualities of Those Who Need No In
structor 8
4. General Qualities of Superiors . 10
II ZEAL FOR JUSTICE 12
1. Three Kinds of Good Religious ... 12
2. Fourfold Duty of Correction .... 15
3. Benefits Good Religious Derive ... 20
4. Threefold Account of Careless Super-
riors 22
III PITY OR COMPASSION 30
1. Three Kinds of Corporally Sick ... 30
2. Three Kinds of Spiritually Sick ... 35
3. Admonition Against Rashness . . .37
IV PATIENCE 40
1. Three Things that Require Great Pa
tience 40
2. Evil Consequences of Impatience . . 46
3. Three Reasons Against Discouragement 48
Contents
CHAPTER PAGE
,V EDIFICATION 5'4
1. Its Necessity 54
2. In Community Life 55
3. In Humility 56
4. In Etiquette 58
VI PRUDENT DISCRETION 65
1. Its Necessity 65
2. In Reference to Four Things .... 68
3. Three-Fold Advantage of Accepting
Advice 85
4. Admonition Regarding Flatterers and
Detractors 92
VII DEVOTION TO PRAYER 94
1. Its Necessity 94
2. Its Effects 95
3. Divine Office 97
4. Continuous Devotion 99
CONCLUSION . . . .., .. ... .no
THE VIRTUES OF A
RELIGIOUS SUPERIOR
PROLOGUE
"Give an occasion to a wise man, and wisdom shall
be added to him."1
As an intelligent man, who frequently be
comes wiser through the folly of others, finds
even in trifling occurrences matter for increas
ing his store of knowledge, so newly appointed
superiors, who may not be fully prepared for
distinguishing between what is right and what
is wrong in the discharge of their duties, may
find inducements in this treatise to give the
matter more earnest reflection and seek from
the study of the imperfections here described
to acquire a better knowledge of the higher and
more useful things as well as of many others
1Prov. 9, 9.
2 Virtues of a Religious Superior
necessary to a religious superior in the govern
ment of inferiors. For we read that scientists
have been led to deduce certain practical prin
ciples from the careful study of the habits of
certain animals.2
* St. Isidore, Etymolog., C. 19, n. 9.
CHAPTER I
THE SELECTION OF SUPERIORS
I. " These things I write to thee, . . . that
thou mayest know how thou oughtest to behave
thyself in the house of God." 1 The Apostle
wrote two Epistles to his disciple Timothy,
whom he had assigned as Bishop to the Church
at Ephesus, teaching him how he ought to con
duct himself in the office committed to his care,
in order that, having learned from him how
to lead a holy life, he might also learn through
him how to govern others in a useful and
meritorious manner. For there is a vast dif
ference between knowing how to be submissive
and humble, how to live in peace with others,
and how to rule others in a useful manner.
" You may notice," says St. Bernard, " many
living peacefully under a director, but if you
*l Tim. 3, 14 sq.
4 Virtues of a Religious Superior
free them from the yoke, you shall see them
unable to be peaceful and helpless against evil.
Again you may find some who, as far as they
are concerned, live in peace with all and really
need no master, yet are by no means fit to
direct others. For they are content with a
certain good mediocrity, as God ' has divided
the measure of grace ' 2 to them. They
know how to live sociably and peacefully
among brethren, but when placed over them as
superiors, they are not only useless, but impru
dent and detrimental. There are others who
know how to be superiors." 3 Hence Moses
was instructed not to appoint anyone to gov
ern the people, but " to provide out of all the
people " experienced and " able men " to
" judge the people at all times." 4 For
one who is entrusted with an office, in order
to be of benefit to others, must first learn the
discipline of goodness by studiously exercising
it himself and by frequent practice to form the
2 Rom. 12, 3.
3 Serm. in Cant., XXIII, n. 8.
4 Ex. 18, 21 sq.
Selection of Superiors 5
habit of it. Hence we read that Our Lord
first practised what He later taught by word.
" Jesus began to do and to teach." 5
2. Those who enter upon the duties of a
superior need an instructor, in order that they
may learn the things of which they are ig
norant, namely, what is necessary and useful
for their own salvation and spiritual advance
ment. In other words, what they ought to
avoid and what they ought to know, to do, to
hope, to fear, and to realise as the greater or
less good or evil. " You have need to be
taught again what are the first elements of the
words of God." 6 They should also be trained
in the practise of virtue, because it is not suffi
cient to know what is good, but the good must
be actually practised, even as one who has fin
ished a course in medicine, later on applies his
science practically. For practice gives to the
mind greater skill than mere knowledge of
principles. And as those that are still defi
cient are usually slow in exercising themselves
6 Acts I, i. «Heb. 5, 12.
6 Virtues of a Religious Superior
in virtue, it is necessary that they be urged to it
occasionally by others. Masters, therefore,
are wont to exercise the disciples whom they
desire to advance in perfection in diverse
virtues, — now in humility, now in fraternal
charity, now in self-control, now in devotion,
now in patience, chastity, silence, obedience,
etc., so that, practiced in this way, these virtues
become habits, and the vices opposed to them
are eradicated. For the more a virtue in
creases, the more the vice opposed to it de
creases. " Bring them up," says St. Paul, " in
the discipline and correction of the Lord." 7
Those who enter upon the duties of a su
perior must furthermore be watched, lest they
fall into sin or practice virtue with little dis
cretion. For souls that are inexperienced, and
not entirely free from inclination to sin, are
more frequently restrained from sin through
the fear of men than through the fear of God.
Hence it is expedient for them to be subject
to the direction of superiors, by whom they
are withdrawn from danger, as little children
f Eph. 6, 4.
Selection of Superiors 7
in danger of falling into the water, or threat
ened by wolves, are safeguarded by their
mothers. " Counsel shall keep thee and pru
dence shall preserve thee, that thou mayest be
delivered from the evil way and from the man
that speaketh perverse things." 8
They finally need a director to correct them,
because evil ways always lead to something
worse, just as a fever often is the cause of a
more serious ailment, and a wound often pro
duces an ulcer, unless the doctor's care prevents
it. Thus also a person that commits a fault
is not easily corrected unless he is sustained by
the help of one who is stronger than himself.
On this account God desires older persons to be
superiors of the young, in order that if these
fall into sin, or become negligent and impru
dent, they may be corrected by admonition, cor
rection, and punishment. For if they were left
to themselves, they would either fail to realise
their fault or wallow in the mire and sink
deeper into it. Of such St. Jude says: "And
some indeed reprove, being judged." 9
8Prov. 2, ii sq. 8Jude 22.
8 Virtues of a Religious Superior
Therefore it is necessary for them to be
humbly subject to a master, because a patient
cannot be cured of an ailment unless he obeys
the directions of his physician. Evil passions
are ailments in man. " He gave them power
and authority over all devils, and to cure
diseases." 10
3. Those, however, who need no master for
themselves, ought to be so enlightened in
knowledge that they cannot err in those mat
ters which they need to know, and cannot be
deceived by men, nor by the evil spirit, nor by
their own reason under the appearance of good,
but are endowed with the gift of the discern-*
ment of spirits. Of them must be true what
St. Paul says : " Everywhere and in all things
I am instructed." 11
They must also be filled -with the fervor of
devotion, so as to know, without the urging of
another, how to apply themselves faithfully to
the exercise of every virtue in the best manner
possible. They should also be able to say:
" Forgetting the things that are behind and
10 Luke 9, i. « Phil. 4, 12.
Selection of Superiors 9
stretching forth myself to those that are be
fore." 12
They should, besides, be so filled with the
love of goodness that they naturally detest
every evil, as it were, diligently avoid scandal,
and live peacefully and without offence to any
one, as the Apostle says : " Be without offence
to the Jews and to the Gentiles." 13
They should therefore be so humble in all
things that they are neither elated over any
good thing that they may possess, nor presume
to be entirely free from evil, but accurately dis
cern in themselves all disorders of thought,
word, and omission, and correct them by strict
self-discipline.
In all these things they are to be so firmly
grounded that neither levity, nor distraction,
nor difficulty, nor fear shall be able to change
their attitude. " Who shall separate us from
the charity of Christ." 14
But as it is difficult to find such persons, few
are fit to live without the yoke of obedience,
12 Phil. 3, 13. " Rom. 8, 35.
18 i Cor. 10, 32.
io Virtues of a Religious Superior
and those who are placed as superiors over
others, to act better and more intelligently, must
in turn necessarily be subject to others, up to
the Supreme Pontiff, who in turn rules the en
tire Church Militant as Vicar of Christ.
4. Therefore, those who are obliged to gov
ern others must be endowed with various vir
tues. Some of these, which involve an irre
proachable life, refer to themselves; others, to
their superiors, by means of which they hum
bly obey those whom they are obliged to obey ;
others, to subjects, by means of which they
govern them meritoriously and advance them
in virtue. But though he who has the duty of
teaching every virtue by authority of his office,
ought to possess all virtues in an eminent de
gree, still, as six is the first perfect numeral of
its kind consisting of several parts,15 a good
director of souls, especially a religious, must
be distinguished among the rest by special vir
tues, as Isaias says: "The Seraphim [who are
the most eminent choir of heavenly spirits] had
16 Cfr. St. Bon., Comm. in SeM.f 1. I, dist. 2, qu. 4.
Selection of Superiors 1 1
six wings." 16 It was probably for this reason
that the Lord appeared to our holy Father, St.
Francis, under the likeness of a Seraph, when
He marked him with the stigmata of His Pas
sion, to show that those who -would be su
periors in his Order must be endowed with
spiritual wings. So also, according to St. John
in the Apocalypse, " the four living creatures
had each of them six wings." 17
16 Is. 6, 2, IT Apoc. 4, 8.
CHAPTER II
ZEAL FOR JUSTICE
1. The first wing of a director of souls is
seal for justice, by which he cannot bear to
see any injustice done to himself or to others
without interior protest. Every man is to be
considered good in so far as he hates evil. The
more a thing is cherished, the more is its de
struction regretted. Hence it is to be ob
served that there are four kinds of persons
who are commonly called good in a religious
order and in the Church.
2. The first are those who, while they do
no wrong, do not diligently exercise themselves
in good works, e.g., those who live in peace and
tranquillity with others, giving neither offence
nor scandal by bad deeds. Of such it is said :
" These men were very good to us, and gave
us no trouble." 1 We are accustomed to call
1 1 Kings 25, 15.
12
Zeal for Justice 13
those good who are gentle in their ways and
live sociably with all, even though they appear
somewhat sluggish in the practise of virtue.
Baptised children are considered good in the
same sense.
3. The second kind are better. They do
nothing wrong and frequently practise good
works, — of self-denial, chastity, humility,
charity, assiduous prayer, and similar things
which they believe to be good. It is charac
teristic of this class of persons that, as they
neglect naught of the things they understand
and are able to do, they are content with what
ever good they do, and are not incited to higher
things or inspired with a more perfect desire
for sanctity. They are satisfied with a certain
amount of watching, praying, alms-giving,
fasting and similar -practices for God's sake,
but leave the higher things to others. To
them is applicable what Ecclesiastes says : " I
have found that nothing is better than for a
man to rejoice in his work, and that this is his
portion." 2
2Eccl. 3, 22.
14 Virtues of a Religious Superior
4. The third class is even better than the
former two. They that belong to it detest and
avoid sin, and studiously perform the good
that they are able to do, and when they have
done all that they can, they think that they
have done very little in comparison with what
they would have liked to do, knowing that, as
the Apostle says, " bodily exercise is profitable
to little." 3 Consequently they aspire to vir
tues of the soul, sweetness of internal devotion,
an intimate knowledge of God and the sensual
perception of His Love, deeming themselves
to be and to have nothing, nor receiving any
consolation from temporal and spiritual things,
as long as they are not enjoying, according to
their wish and desire, the pleasure of devotion
and that arising from the above-mentioned
practice of virtues. They are, however, not
kindled with fervent zeal against evil habits
and against the danger of others falling into
sin. They desire that all men should be good
and happy, but when they find the contrary to
be the ease, they experience no pain but are
8 1 Tim. 4, 8.
Zeal for Justice 15
content with themselves and God. Such per
sons, if called to rule over others, are less fit
for this purpose, because they give more con
sideration to their own comfort than to the
care of their subjects, like the figtree in the
parable, which said : " Can I leave my sweet
ness and my delicious fruits, and go to be pro
moted among the other trees? " 4
5. The fourth class are the best. They, like
the former, are aflame with zeal for justice,
innocence, and virtue, and the salvation of
souls. They obtain no consolation from their
own advancement unless they can draw others
with them to God, after the example of our
Lord, who, though He possessed in Himself
the fulness of everlasting beatitude, was not
content with having glory for Himself, but
went out and, by assuming the form of a serv
ant, drew many after Him by deed and word.
The zeal of justice, like the " scarlet twice
dyed," 5 glitters with the two-fold color of
4 Judges 9, II.
5 Ex. 31, 36 et alibi. Cfr. St. Gregory, Reg. Past., P.
n, c. 3.
1 6 Virtues of a Religious Superior
charity, love of God and of neighbor. Love
of God not only inspires a desire to enjoy His
sweetness and cling to Him, but delights in
doing His holy will, increasing His worship,
and exalting His honor, for it desires to see
Him acknowledged, loved, served, and glori
fied above all things by every one. Love of
neighbor desires not only the corporal well-
being and temporal prosperity of others, but
far more their eternal salvation. Wherever,
therefore, charity is more perfect, the desire to
promote these things is more fervent, the en
deavor more energetic, the joy purer, when it
sees them accomplished. For charity " seek-
eth not her own,"6 but the things that are
God's. In proportion to the ardor with which
you love God, and the purity with which you
desire the things that are God's, you grieve
over the offences committed against Him,
when you see that He is not acknowledged, but
dishonored ; when you see that He is not loved
and obeyed, that His worship is subverted and
His enemies are multiplied and rejoice. And
9 1 Cor. 13, 5.
Zeal for Justice 17
according to the depth of your love for the
salvation of your neighbor you will grieve over
his. ruin and the obstacles laid in his way to
ward heaven.
6. Though charity is required of all the
friends of God, it is required above all of His
representatives, who, according to His will,
should be governed by love of justice and
hatred of iniquity. " Thou hast loved jus
tice," says the Psalmist, " and hated in
iquity." 7 By justice is here meant the observ
ance of all those things that are necessary for
the salvation or perfection of souls.
7. Some of these things have their founda
tion in the eternal law, such as the pure vir
tues : humility, chastity, charity, mercy, and the
like, without which no one can be saved. To
these the commandments of God in the old and
in the new law are mainly directed. For, as
our Lord says, upon the law of God and neigh
bor " dependeth the whole law and the proph
ets." 8 Others are of human institution, pre
scribed by an authority that acts in the name of
7 Ps. 44, 8. 8 Matth. 22, 40,
1 8 Virtues of a Religious Superior
God. Such are the laws that have been laid
down by the Church for the general welfare,
the rites for the administration of the Sacra
ments, and other regulations of positive law.
" The canons are to be observed by every
one," 9 in such a manner that each one shall
observe what pertains to his state and what is
prescribed for all, laymen as well as clerics.
Others proceed from a vow, as the things
which no one is compelled to do, tut which a
man of his own free will has promised and
is obliged to keep as it were by divine com
mand. Such are, for instance, the chastity
and obedience of the religious state, the abdi
cation of property in monasteries, and the
special obligations imposed by the rule of each
order upon its members. " When thou hast
made a vow to the Lord, thy God, thou shalt
not delay to pay it; because the Lord thy God
will require it. And if thou delay, it shall be
imputed to thee for a sin. If thou wilt not
promise, thou shalt be without sin. But that
8X. de Constit., 1. g, tit. 2: " Canonum statuta cu-
stodiantur ab omnibus."
Zeal for Justice 19
which is once gone out of thy lips, thou shalt
observe and shalt do as thou hast promised to
the Lord, thy God, and hast spoken with thy
own will and thy own mouth." 10
Still others proceed from certain practices
of spiritual progress, which are not otherwise
necessary for salvation, such as the discipline
of the Divine Office, the individual duties in
an order, the order of duties, the time of ob
serving silence, the use of food and raiment,
the order of time and work, vigils and other
spiritual practices, which differ in the various
religious orders according to what seems most
expedient for each. Though in regard to
these things there exists no such strict obliga
tion as if salvation were impossible without
them, yet disregard of them mars the beauty
of religious life and usually prevents spiritual
progress and the edification of others. For
just as the love of justice zealously promotes
those things in oneself and in others, so on the
other hand it grieves and is consumed and in
censed when they are disregarded. " Have I
10Deut. 23, 21-23.
2O Virtues of a Religious Superior
not," says the Psalmist, " hated them, O Lord,
that hated Thee; and pined away because of
Thy enemies." n
8. A person imbued with zeal for justice has
a certain innate delicacy of feeling, which
teaches him to deplore grave transgressions
more seriously than minor ones. A thought
ful person considers things as they are, either
good or bad, but a fool either regards great
things as trifles or trifles as great things, and
takes the mote in his brother's eye for a beam,
" straining out a gnat and swallowing a
camel." 12 " You tithe mint and rue and
every herb and pass over judgment and the
charity of God," says Christ.13 Such persons
are carried away by selfishness and are not
guided by the Spirit of God, like unto those
who punish a person more severely for a neg
lected inclination in choir than for repeated
detractions of another religious, or grow more
indignant over the neglect of a versicle or
some minute prescription of the rubrics than
11 Ps. 138, 21. 13 Luke n, 42.
« Matth. 7, 3 ; 23, 24.
Zeal for Justice 21
over a serious quarrel accompanied by scandal.
9. First and above all, therefore, transgres
sions of the commandments of God must be
prevented and deplored ; then transgressions of
the inviolable precepts of holy Church; after
this the non-observance of those things to
which a person has bound himself by a volun
tary promise, as, for instance, the regular ob
servance of a rule, especially that which is
prescribed as a matter of precept; finally, all
habits having a species of malice, namely,
avarice, pride, envy, gluttony, anger, sus
picious familiarity, disobedience, and similar
vices, through which the reputation of reli
gious, whereby the rest of the faithful ought
to be edified and learn what to avoid and what
to do, loses its sweet odor, so that the faithful
are scandalised by their vices rather than re
freshed by the example of their virtues. St.
Paul had such in mind when he said : " The
name of God is blasphemed through you
among the Gentiles." 14 A serious secret sin is
more easily corrected than such an evil habit,
14 Rom. 2, 24.
22 Virtues of a Religious Superior
because the former can be cured by secret pen
ance, whereas an evil habit is scarcely ever
eradicated from the hearts of those whom it
controls.
10. In the fifth place, the zealous practice of
prayer must be encouraged. It enlivens the
true religious spirit and incites to the practice
of every virtue. A religious congregation that
is not fed with this oil runs dry. The struc
ture of good works is unstable if it is not sus
tained by frequent and devout prayer as a
stone wall is sustained by cement. In every
religious order in which the fervor of devo
tion has decreased, the structure of the other
virtues begins to weaken and is in danger of
ruin. " The lamps of the foolish went out." 15
11. Finally there is to be mentioned the
neglect of external discipline, which has been
established as an ornament of the religious life
and an incentive to spiritual progress. To
disregard it is a sign of carelessness and in
terior levity. Compliance with discipline is
not prescribed in such a way that one is not
15Matth. 25, 8.
Zeal for Justice 23
allowed to live differently, but for the reason
that it is more conducive to conformity of
virtue and uniformity of life, lest any one live
and act as he likes and thus prove a cause of
disturbance to others. In regard to such cus
toms and practices, which are in themselves
indifferent, but prescribed, as has been said,16
for other reasons, greater care should be
given to their being well observed than to
scrupulous anxiety lest by some slight indul
gence they be neglected, unless, indeed, their
habitual disregard would engender a bad habit
and dissimulation nourish neglect; in which
case, to prevent other evils, the zeal of dis
cipline must not relent.
12. A superior who is imbued with a true
zeal for justice, therefore, will first of all take
care not to do or teach anything wrong; sec
ondly not to allow or permit himself to be
moved by importunity or deception; thirdly,
not to favor or prefer to see anything done
without being asked, or in his absence;
fourthly, never to dissemble or be silent, as if
16 Supra, n. 7.
24 Virtues of a Religious Superior
he had no knowledge of things, whereas it is
his duty to admonish and teach how bad cer
tain things are, and to deter others from pre
suming to attempt them in future ; fifthly, not
to permit faults to go unpunished, because the
punishment of a transgression always produces
some good, namely, by deterring the one who
is guilty from sinning again. " Sin no more,"
said Christ, " lest some worse thing happen to
thee." 17 Furthermore, faults should not be
permitted to go unpunished, in order that the
erring brother may be cleansed from his sin
and not be punished more severely by God later
on, for, says Proverbs, " Thou shalt beat him
with the rod, and deliver his soul from hell." 18
Also for the reason that by this means others
may be taught to beware lest they fall into
similar faults. " The wicked man being
scourged, the fool shall be wiser," 19 that is to
say, the weak and the beginner learn to be
cautious. Finally, the Superior, who takes the
place of the Supreme Judge, saves his own
17 John 5, 14. 19 Prov. 19, 25.
18 Prov. 23, 14.
Zeal for Justice 25
soul from the sin of neglect by fulfilling his
duty. Heli, the high priest, because he failed
to do this, heard his own sentence of death and
also that of his sons.20
13. Dutiful religious differ from careless
ones not in this that among the former none is
found without sin, but that none is suffered
to sin unpunished, and they are studiously pro
tected from the danger of sinning, kept away
from the incorrigible, and are cherished and
loved, that they may persevere and advance
continuously on the way to perfection. Since
depravity was found among the choirs of the
holy Angels before their confirmation in grace,
and among the Apostles under the direction of
Christ, what order of virtuous persons on earth
may dare to claim for itself that there is no
sin in its members? Though many are free
from sin by the grace of God, yet not all.
" You are clean, but not all." 21
14. It is well for the good, while they are
still in a position to acquire supernatural
merits, to have among them some wicked per-
20 i Kings 4, ii sq. 21John 13, 10.
26 Virtues of a Religious Superior
sons who may be for them the occasion of
greater merit. They may have compassion on
them in their wickedness. Their zeal may be
inflamed. They may exert themselves in cor
recting the erring. They may be filled with
fear of becoming like them. The wicked may
become a source of temptations to the good.
The good may have to suffer persecution from
the wicked. They may be confounded and
humbled in considering the evil ways of the
bad, because they are not like them, and
prompted to render thanks to Him who has
protected them from becoming like the wicked.
If no opportunity were offered to the good to
practice the above mentioned virtues, their
merits would by that much be curtailed.
" What things a man shall sow," says St. Paul,
" these also shall he reap." 22
15. Badly disposed religious, however, are
to be neither cherished nor favored, but
may be tolerated, especially those whose faults
are secret and do not contaminate others, and
for whom there is hope of amendment.
22 Gal. 6, 8.
Zeal for Justice 27
Where these things are lacking, bad religious
cannot be tolerated without serious detriment,
and hence should be expelled, in order that
their wickedness may not appear to be agree
able to those who are good. During the time
that they are tolerated, they are to be punished
with the rod of admonitions, corrections, hu
miliations, and penances ; and soothed with the
balm of exhortations, consolations, prayers,
and promises, if they recover from their faults
and become strong. The way of sin and
temptation must be closed to them. This is
also beneficial for good religious, lest the oc
casion of sin corrupt them.
If a superior, who takes the place of God,
" whom his Lord setteth over his family," 23
and to whom for this reason subjects owe the
same obedience as to the Lord Himself, fails
to correct delinquents, permits the growth of
bad habits and the introduction of evil prac
tices, and allows those that have crept in to
increase and spread; if he sees that the regu
lar observances are neglected and transgres-
23 Luke 12, 24.
28 Virtues of a Religious Superior
sions multiply, and yet neglects to stop the
existing or impending evils to the best of his
ability, he shall be responsible to God for three
things.
1 6. First of all he shall have to render an
account to God for his negligence in omitting
to do that to which his office obliged him.
" Because being ministers of his kingdom, you
have not judged rightly, nor kept the law of
justice, nor walked according to the will of
God. Horribly and speedily will he appear to
you: for a most severe judgement shall be for
them that bear rule." 24
Secondly, all the sins of his subjects, which
he could and ought to have corrected, are im
puted to him. "If thou dost not speak to
warn the wicked man from his ways, that
wicked man shall die in his iniquity, but I shall
require his blood at thy hand." 25
In the third place, he shall be responsible
for the abuse of the dignity and power that
was given to him, having turned it to his own
honor and pleasure and not to the purpose for
2* Wis. 6, 5. 2B Ezech. 33, 8.
Zeal for Justice 29
which it was conferred upon him. " Take ye
away ... the talent from him . . . and the
unprofitable servant cast ye out into the ex
terior darkness. There shall be weeping and
gnashing of teeth." 26
17. A superior who is imbued with the right
kind of zeal should show how much he loves
God by promoting in himself and in others
what pleases Him. He should not falter in
his zeal through sloth, nor tire in his exer
tions, nor be deflected by counsels, nor fooled
by cunning, nor carried away by friendship and
flattery, nor terrified by threats, nor become
discouraged on account of long standing
abuses, but should fulfill his duty.
28 Matt. 25, 28, 30.
CHAPTER III
PITY
1. The second "wing" of the ecclesiastical
superior is pity or fraternal compassion. As
the love of God inflames him with zeal for
justice, so fraternal love should imbue him
with affection. For if the rod should be held
over evil-doers, the staff is required for the
support of the weak. ' Thy rod and thy staff,
they have comforted me." l St. Paul says :
" Shall I come to you with a rod ; or in charity,
and in the spirit of meekness?"2 Thus also
the Samaritan poured into the wounds of the
half dead wanderer the wine of fervent zeal
and the oil of compassion.3
2. There are two kinds of infirmities that
need to be treated with compassion, — the one
corporal, the other spiritual. Corporal infirm-
1 Ps. 22, 4. 3 Luke 10, 33 sq.
2 i Cor. 4, 31.
30
Pity 31
ity is threefold. There are first the sick who
are forced to remain in bed on account of
an acute or serious disease. There are, sec
ondly, those who, though confined to their
cells, are able to be up and about now and
then and sometimes even venture out, yet are
subject to frequent and severe attacks of pain
ful ailments, such as gallstones, ulcers, obesity,
and the like. A third kind of sick are those
that have no specific ailment, but are weak
and exhausted, as, for instance, the aged and
those who have been over-worked or are de
pressed by natural weakness and momentarily
worn out by accidental languor.
These classes of patients must be severally
treated in a threefold way, namely, with drugs,
if it can be properly done, or relaxation of
rigor in food, raiment, hours of sleep, etc.,
exemption from work in the shops, from serv
ices, from attending choir and the like, accord
ing as their needs may require. Each of these
remedies is to be applied to the sick according
to their condition, as indicated above, so that
they may find relief.
32 Virtues of a Religious Superior
3. Pity and compassion must be shown to
the sick and ailing because they are afflicted
by the Lord. If they are molested because
of their condition their very misfortune will
cry out to the Father of mercies against their
tormentors. " They have persecuted him
whom thou hast smitten ; and they have added
to the grief of my wounds." 4 For a side
man is harassed in his affliction a great deal
more when those who are in duty bound to
do so, fail to comfort him, to relieve him from
work, to supply his wants, and have no pity
for him. " In thy sight," says the Psalmist,
" are all they that afflict me ; I looked for one
that would grieve together with me, but there
was none; and for one that would comfort
me, and I found none. And they gave me
gall [reproach] for my food, and in my thirst
they gave me vinegar [censure] to drink. Let
their table become as a snare before them, and
a recompense and a stumbling block." 6
4. A good superior realizes that he is the
father and not the task-master of his brethren,
* Ps. 68, 27. B Ps. 68, 21, 23.
Pity 33,
and acts like a physician, not like a tyrant.
He does not consider his subjects as beasts of
burden or slaves, but as children, who are
destined to partake of the eternal inheritance,
and does unto them " as he would have it done
unto himself," 6 if he were in a similar posi
tion. The strong and healthy do not suffer
as a sick person does, and hence have no com
passion with the sick. But they will know it
later on when they themselves suffer affliction.
They object that sick persons often imagine
themselves to be weaker than they really are.
Are all, then, to be considered hypocrites for
this reason ? Should they not on the contrary
recall that the Lord was willing, to spare many
wicked men for the sake of a few who were
just?7
5. The sick stand in greater need of assist
ance and compassion than the hale and strong,
for three reasons. First, on account of the
necessity of sustaining life, which they cannot
do for themselves. If the necessaries of life
are not procured for them by others, they be-
6 Tobias 4, 16. 7 Gen. 18, 23.
34 Virtues of a Religious Superior
come enfeebled and cannot endure. " He that
is cast off should not altogether perish." 8
Secondly, on account of the necessity of restor
ing health and strength, which they have lost
by sickness. If even a strong and healthy per
son needs assistance in order to sustain his
health, one who is sick and weak needs a two
fold relief in order not to lose the strength
he still has, and to recover that which he has
lost. For, says the Lord : " From him that
hath not, even that which he hath shall be taken
away." 9 Thirdly, on account of the relief
which consolation brings. For those who are
much afflicted it is a solace to see others having
compassion upon them and faithfully assisting
them in the endeavor to recover their health.
" Blessed be ye of the Lord, for you have pitied
my case." 10
6. But, says some one, those for whom there
is hope of recovery are indeed worthy of as
sistance, but it is a useless waste to assist those
who are hopelessly ill. This would be correct
8 2 Kings 14, 14. 10 I Kings 23, 31.
9 Luke 19, 26.
Pity 35
if consideration were asked for the sick not
for the sake of charity, but for reasons of
worldly utility. But he who comes to the re
lief of an invalid for the sake of receiving a
return for the favor, deprives himself of the
merit of charity. The greater the misery, the
brighter is mercy and the purer is charity. It
is, therefore, well for a superior occasionally
to suffer himself, so that he may learn to have
compassion on his subjects. " We have not
a high priest, who cannot have compassion on
our infirmities: but one tempted in all things
like as we are, without sin." n
7. Spiritual infirmities are also threefold.
The first class of sufferers comprises those who,
because of lack of devotion or under the in
fluence of temptations, are prone to commit
faults and incur imperfections, are easily led
astray by temptations, and apt to fall into sin.
" There are many infirm and weak among you,
and many sleep." 12
In the second class are those who, though
devout and well disposed, become discouraged
"H'eb. 4, 15. "i Cor. n, 30.
36 Virtues of a Religious Superior
by a slight correction or a severe reprimand,
or fall a prey to a kind of diffidence akin to
despair, or give way to great impatience and
excitement, which causes them to grieve after
wards and sometimes to annoy others. Of
such St. Paul says : " We that are stronger,
ought to bear the infirmities of the weak." 13
To the third class belong all imperfect re
ligious, who waver in the pursuit of virtue,
and, through the impulse of the passions, feel
themselves intermittently, even though reluct
antly, urged to turn to irritation, anger, slotH,
lust, intemperance, and other carnal as well as
spiritual vices. They may cry in the words of
the Psalmist : " Have mercy on me, O Lord,
for I am weak: heal me, for my bones are
troubled." 14
8. The remedies to be applied to these in
firmities are : to remove the occasion of the
scandal and the opportunity of sinning, in
order that they may not see or hear anything
that would cause them to grow infirm, and
hence they should not be permitted to roam
"Rom. 15, i. "Ps. 6, 3.
Pity 37
about outside the house. Dina was ravished
when she left her house.15 Through frequent
exhortations they should be strengthened in
the practice of patience, and should be spared
severe reproaches and other measures that
would tend to excite them until they have re
covered from their frailty. St. Paul says:
" Fathers, provoke not your children to in
dignation, lest they be discouraged." 16 He
who nags an excited person, so to speak, pro
vokes a barking dog to bite him. — Their
idiosyncrasies and imperfections should be
borne with equanimity. " All things cannot
be in men." 17
9. As doctors, in treating rude and inexperi
enced persons, are wont to disregard their ig
norance, because they are simple, so virtuous
persons kindly bear with the faults of others,
knowing that all cannot be equally perfect,
and hence do not impose upon those who are
like tender children in Christ heavier burdens
than they are able to carry, or expect of them
15 Gen. 34, i, 2. 1T Ecclesiast. 17, 29.
19 Col. 3, 21.
38 Virtues of a Religious Superior
anything that exceeds their strength. In ref
erence to this the words of Jacob are appro
priate : " Thou knowest that I have with me
tender children and sheep, and kine with
young, which if I cause to be overdriven, in
one day all the flock will die." 18 In other
words, he who drives those who are like chil
dren and have a certain measure of good will,
resembling a fruit in the womb, as it were, in
an effort to make them practice virtue above
their strength, destroys in them what, with the
help of grace, they have already acquired.
" We became little ones," says St. Paul, " in
the midst of you, as if a nurse should cherish
her children." 19 He means, I have humored
you humbly and gently, out of consideration
for your sensitiveness and inexperience. On
the other hand, the Lord, through the Prophet
Ezechiel, chides harsh and unfeeling shepherds :
" The weak you have not strengthened, and
that which was sick you have not healed, that
which was broken you have not bound up, ...
neither have you sought that which was lost;
18 Gen. 33, 13. 10 i Thess. 2, 7.
Pity 39
but you have ruled over them with rigor and
with a high hand." 20 St. Bernard says :
" Learn to be towards your subjects like
mothers, and not like masters; strive to be
loved rather than feared; and if severity is
sometimes necessary, let it be paternal and not
tyrannical. Show yourselves as mothers in
loving, as fathers in chastising. Be gentle,
avoid harshness ; hang up the rod, and give the
breasts. A mother's breasts should bulge with
milk, not swell with fever. Why do you load
your subjects down with your burdens when
you ought to be bearing theirs? " 21 " Carry
them in your bosom," says the Lord to Moses,
" as the nurse is wont to carry the little infant,
and bear them into the land, for which thou
hast sworn to their fathers." 22
20Ezech. 34, 4.
21 Serm in Cant., XXIII, n. 2.
22 Numb. 11, 12.
CHAPTER IV
PATIENCE
1. The third wing of the ecclesiastical
Seraph is patience and forbearance. As the
roof of a house or tent catches the dust, rain,
and wind, so that the interior may remain clean
and neat, so superiors who faithfully defencl
their subjects against the tempests of sin must
often vicariously bear the brunt of adversities,
even as the hen hurls herself against the hawk
in defense of her chicks.
2. Now there are three things above all
others in regard to which patience seems to
be necessary to a superior. First, on account
of his manifold duties, cares, and occupations.
He has to watch over the spiritual discipline
as well as to provide for corporeal needs, as
the Apostles were solicitous not only for the
spiritual, but also for the temporal necessities
40
Patience 41
of the faithful, especially the poor. " James
and Cephas and John," says St. Paul, " gave
to me and Barnabas the right hand of fellow
ship : that we should go into the Gentiles, and
they unto the circumcision," i. e., to preach the
gospel, " only that we should be mindful of
the poor; which same thing also I was careful
to do." 1 Our Lord fed the multitudes whom
he had refreshed with the words of salvation,
and also with material bread, when they had
no food.2 There are also various occupations,
arising out of domestic cares as well as from
external causes, in which a superior is occa
sionally involved and which are apt to fill him
with anxiety. Besides these there arise a mul
titude of labors, such as delivering discourses,
holding vigils, attending to business affairs, and
other trying duties which require patience.
Moses, who was the mildest of men and privi
leged to hold intimate intercourse with God,
divided the burden of governing the chosen
people because he was unable to carry so many
responsibilities alone. " I alone," he said,
1 Gal. 2, 9 sq. 2 Mark 5, 35-44-
42 Virtues of a Religious Superior
" am not able to bear your business, and the
charge of you and your differences. Let us
have from among you wise and understanding
men, and such whose conversation is approved
among your tribes that I may appoint them
your rulers." 3
3. In the second place a superior needs
patience because of the slow progress of those
in whom this virtue is feeble. He sees how
few of his subjects advance, how that which,
after great exertions and many efforts on his
part, had begun to show a little improvement,
is easily subverted, and how, on account of the
many difficulties and obstacles impeding spirit
ual progress, his labors seem to be fruitless,
just as when one has sown much seed and sees
only a few plants growing. Sometimes he ob
serves that what he has personally commanded
and ordered, is carried out in a careless man
ner, and that evil creeps in under the cloak of
good, so that he dares not openly to repress
it, since it appears good outwardly, and still
in the end a greater good is frustrated and the
»Deut i, 12, 13.
Patience 43
door opened for manifest abuses, as in the
case when, to save more souls, more members
have been received than can be conveniently
kept. This increase of membership will in the
end be detrimental to poverty, because some
wish to enjoy and not to be deprived of many
things, and consequently frequent excursions
are made to obtain the things that are neces
sary, unusual methods are chosen to obtain
them, acts against the rule are committed in
receiving them, devotion is disturbed, religious
customs fall into desuetude, the brethren be
come accustomed to go out at will and seek
various comforts of the body, contract famil
iarities forbidden by the rule, and ask their
penitents for presents, make the edification of
souls secondary to other advantages, flatter the
rich, increase the order's landed possessions,
raise sumptuous palaces, fail to correct scan
dals, and God's honor, which is to be advanced
by the sanctity of our lives and by the edifica
tion of others resulting therefrom, is spurned.
The same must be said of the premature pro
motion of young men and of those who lack
44 Virtues of a Religious Superior
experience to the offices of confessors, preach
ers, and superiors. It also applies to many
things which glitter in the eyes of men, but
interiorly, in the eyes of God, dim the pure light
of religion. Those who are inexperienced in
the religious life, and have no taste for spirit
ual things, are apt to imagine that the whole
strength of the spiritual life consists in this
external respectability, and therefore defend
the latter with great zeal, having no regard for
true virtue. A religious superior who sees
these and many other disorders, and judges
everything in the light of truth, is grieved and
troubled, and not daring to correct the abuses
as he would desire, is trained wonderfully in
the virtue of patience. " My zeal has made me
pine away." 4 " The zeal of thy house has
eaten me up." 5
4. In the third place patience is necessary
for a superior on account of the ingratitude
of those for whom he labors with so much
anxiety. He scarcely ever satisfies them, and
they generally complain that he could act dif-
* Ps. 118, 139. 8Ps. 68, 10.
Patience 45
ferently or do better if he wished, so that often
he is in doubt whether he ought to make con
cessions and do what they desire, or stand
firmly for what he believes to be more ex
pedient. He may say with St. Paul : " I am
straitened between two : having a desire to be
dissolved and to be with Christ, a thing by far
better." 6 A superior must also practice pa
tience, when his subjects judge rashly the
things that he does and put an evil construction
upon them, criticise him, murmur and com
plain against him, defame him, and take
scandal when he thinks he is serving God and
them, so that he is scarcely able to escape the
difficulties arising from whatever he ordains
or undertakes because it displeases them and
disturbs others. Patience is still more neces
sary for a superior when some of his inferiors
directly oppose or attack him, or cunningly
prevent him from doing his duty.
5. The superior should seek to protect him
self against these and other difficulties which
beset him, by the triple armor of patience : first
« Phil, i, 23.
46 Virtues of a Religious Superior
let him reply to each one with gentleness, de
liberation, and kindness, and repress the in
clination to impetuosity, in order that he may
not by voice, feature, or conduct, betray im
patience. He will achieve more by patience
and finally conquer those whom he would pro
voke still more by impetuosity. Thus Gideon,
by his gentle answer to the men of Ephraim,
who sought a quarrel with him, appeased their
anger.7 " A mild answer," says Scripture,
" breaketh wrath, but a harsh word stirreth up
fury." 8 Excitement is scarcely ever quelled
by excitement, and a vice is not cured by a
vice.
Impatience in a superior causes confusion in
the attainment of the good which he could pro
mote. It scandalizes others, for as Proverbs
says, " he that is impatient, exalteth his folly." 9
It renders him contemptible in the eyes of his
subjects and of others. " He that is vain and
foolish, shall be exposed to contempt." 10 It
makes him feared and disliked. " A man full
7 Judges 8, 1-3. *Ib., 14, 29.
sProv. IS, 18. 10Ib., 12. 8.
Patience 47
of tongue is terrible in his city, and he that is
rash in his word shall be hateful." J1 It pro
vokes others to impatience. " A passionate
man stirreth up strifes; he that is patient ap-
peaseth those that are stirred up." 12 His sub
jects dare not inform him of their needs. " If
we begin to speak to thee, perhaps thou wilt
take it ill." 13 It fills the house with murmur-
ings and complaints. " He that troubleth his
own house, shall inherit the winds." 14 It re
pels timid characters and engenders cowardice.
" A spirit that is easily angered, who can
bear ? " 15 No one dares to correct such a
superior in matters that ought to be corrected.
" He is a son of Belial, so that no man can
speak to him." 16
6. A superior shall, in the second place, cul
tivate calmness. He should neither seek re
venge for injuries done to him, nor hate those
that have done them, nor be less attentive to
their wants, nor seek to have them removed.
11Eccl. 9, 25. 14 Prov. II, 29.
"Prov. 15, 18. «/&., 18, 14.
ia Job 4, 2. >6 i Kings 25, 17.
48 Virtues of a Religious Superior
But he should rather show greater attachment
to such persons, so that by this means he may
edify them and others by doing good to them
and, after the example of the Good Shepherd,
exercise himself in virtue. " You shall be the
sons of the Highest," says our Lord, " for he
is kind to the ungrateful and to the evil." 17
Since to instruct in virtue is a duty of the su
perior, shall he teach his vicious subjects by
having them removed? Can the physician ef
fect a cure by shunning his patients? Can a
youthful athlete gain renown by refusing to
meet his competitors? Can a merchant be
come rich if he neglects the chances of secur
ing a great profit? This is the reason why
so many bishops and prelates have become
sanctified above others because they attained
the height of perfection through the oppor
tunities which their position offered them, by
doing good as well as patiently bearing ad
versities and edifying others. It is for this
reason St. Paul says: "If a man desire the
office of a bishop, he desireth a good work." 18
" Luke 6, 23. i8 1 Tim. 3, i.
Patience 49
7. A superior shall, thirdly, exercise for
bearance. Himself willing and eager to do
what his office requires of him, he shall bear
with the fatigue, the tardiness, and the im
portunities of his subjects, because thus he will
acquire higher merits. " Do you therefore
take courage, and let not your hands be weak
ened; for there shall be a reward for your
work." 19 The " hands " of a superior are
eagerness in doing good and patience in bear
ing burdens. If these are not weakened by
idleness or want of forbearance, he will reap
an eternal reward.
8. For by these adversities a superior is
cleansed from the stain of sin which he con
tracts through human frailty. " In many
things we all offend," says St. James,20 and
superiors are often guilty of negligence for
which they need to be cleansed in this life, in
order that they may not be punished in the
next. "If he commit any iniquity," says the
Lord, " I will correct him with the rod of men,
19 2 Paral. 15, 7.
2° Jas. 3, 2.
5O Virtues of a Religious Superior
and with the stripes of the children of men." 21
9. Weighed down by these faults, a su
perior is guarded against the evil of pride,
which ensnares especially those who have
power over others. The sublimity of his po
sition, the freedom from restraint which it
confers, and complaisance in good works,
easily puff him up, unless the weight of ad
versity humbles his presumption and thus pre
serves him from pride. " He openeth the ears
of men," says Job, " and teaching, instructeth
them in what they are to learn. That he may
withdraw a man from the things he is doing,
and may deliver him from pride, rescuing his
soul from corruption, and his life from pass
ing to the sword. He rebuketh also sorrow in
the bed, and he maketh all his bones to
wither." 22
For a good superior the humiliation of ad
versity is a sure means of salvation and prog
ress, without which success will raise a storm
of presumption. David, who was a man ac
cording to the heart of God, was most devoted
21 2 Kings 7, 14. 22 Job 33, 16-19.
Patience 5 1
and humble when steeped in adversity, but
fell into sin when he became elated with his
successes. " It is good for me that thou hast
humbled me, that I may learn thy justifica
tions." 23
10. The merits of a superior, as was in
dicated above, are increased by the fact that
he acquires glory from the good which he
promotes in himself and others, and is mag
nificently rewarded for the hardships which
he endures, as the gold that is cleansed by fire
becomes purer and more refined. " As gold
in the furnace he hath proved them, and as a
victim of a holocaust he hath received them." 24
Frequently, however, spiritual perfection in
creases imperceptibly and is strengthened
when seemingly weakened. " So is the king
dom of God," says Jesus, " as if a man should
cast seed into the earth, and should sleep and
rise, night and day, and the seed should spring,
and grow up whilst he knoweth not." 25
But it would not be surprising if the exer-
23 Ps. 118, 71. 2»Mark 4, 26 sq.
24 Wisd. 3, 6.
52 Virtues of a Religious Superior
tions of a superior did not succeed in all things,
since the work of God in men does not always
redound to their salvation, and while " many
are called, but few are chosen." 26 Not all
the seed that is sown grows, and those who
dig for treasures willingly throw up tons of
earth to find a little gold and silver. The per
fection of a good superior is as great as would
be the loss were he not a superior, just as
light is good in so far as its absence is an evil.
A superior ought to be encouraged to bear his
burden by the thought that he merits reward
no less on account of those who fail or advance
but little, than on account of those who make
the greatest progress. For the Apostle does
not say that every one shall receive his own re
ward according to his perfection, but " accord
ing to his labor." 27 It belongs to God " to
give the increase." 28 A teacher labors harder
with a fractious than with a docile pupil, and
a fair judge will reward him more therefor.
A farmer labors harder in a sterile and stony
26 Matt. 22, 14. 28 Ib. 3, 7.
27 i Cor. 3, 8.
Patience 53
field, and though the harvest be smaller, the
reward is greater, because what is obtained
with greater difficulty often sells at a higher
price.
CHAPTER V
EDIFICATION
i. The fourth wing of a religious superior
is an exemplary life or edification. A superior
ought to be a model for his subjects and teach
by example as well as words, just as one who
teaches geometry exhibits his demonstrations
by figures, to make himself more easily under
stood. It is said of Jesus in the Acts of the
Apostles that He " began to do and to teach," *
and in St. John's Gospel He says of Himself:
" I have given you an example, that as I have
done to you, so you do also." 2 Gideon in
the Book of Judges says : " What you shall
see me do, do you the same." 3 Although a
superior ought to excel his subjects not only
in the virtues described, but also in all others,
he should particularly set them an example in
!Acts i, i. 3 Judges 7, 17.
2 John 13, 15.
54
Edification 55
the following three things: in the community
exercises, in gentleness and humility, and in
uprightness and sincerity. " In all things," St.
Paul exhorts his disciple Titus, " show thy
self an example of good works, in doctrine, in
integrity, in gravity." 4
2. A superior should conform himself with
his subjects in food, dress, and work, and not
indulge in banquets and drinking bouts while
the others use coarse food and drink. Nor
should he dress differently from those with
whom he stands on the same footing as regards
profession, nor, while arranging or ordering
their occupations, dispense himself from work
ing with his subjects. A shepherd who keeps
aloof from his sheep exposes them to the
wolves. Let him be strong for the strong and
weak for the weak, as St. Paul suggests : " To
the weak I became weak, that I might gain
the weak. I became all things to all men that
I might save all." 5 If a healthy superior lives
like a weakling, he makes his subjects ef
feminate by his example ; if he is sick and re-
* Tit. 2, 7. 5 1 Cor. 9, 22.
56 Virtues of a Religious Superior
fuses to take medicine, he makes them pusil
lanimous by insinuating that he either wishes
them to do as he does, or does not desire them
to be cured. A soldier fights more cheerfully
when he sees his general sharing the hardships
of the campaign. " All the time that the Lord
Jesus came in and went out among us, begin
ning from the baptism of John, until the day
wherein He was taken up from us," 6 that is
to say, from the time He began to have dis
ciples until He ascended up to His Father, He
always taught by His example, coming in, liv
ing on familiar terms with His disciples, and
going out, by associating with the multitude,
as was proper.
3. The superior should also be humble in
his bearing, show by his conduct that he has no
high opinion of himself, and does not affect the
superiorship, but is fearful and would rather
prefer the condition of a subject, convinced
that those over whom he is placed are better
than he and deeming himself more worthy to
be their servant than their master. Thus he
•Acts I, 21, 22.
Edification '57
shall live up to the admonition of our Lord:
" He that is greater among you, let him be
come as the younger ; and he that is the leader,
as he that serveth. But I am in the midst of
you as he that serveth." 7 " Have they made
thee ruler? be not lifted up; be among them
as one of them." 8
4. A superior should, furthermore, be af
fable, so that his subjects have easy access
to him and can speak with him with confidence
of their needs. He should listen to them pa
tiently, kindly give them satisfaction, earnestly
instruct and cheerfully exhort them. He
should seek to be loved rather than feared,
for men more willingly obey one who is loved
than one who is feared. Loving obedience is
in the proper sense voluntary, whereas obedi
ence based upon fear is forced. But the more
voluntary obedience is, the sublimer its merits.
The purpose of the superior's office is to guide
those committed to his care to eternal life and
faithfully to lead them to merits of virtue.
5. A superior should be modest in the use
7 Luke 22, 26, 27. 8Eccl. 33, i.
58 Virtues of a Religious Superior
of temporal things. He should neither prac
tise nor love ostentation, but whatever he has
should show forth voluntary poverty and hu
mility, as, for instance, his garments, books,
cell, bed, utensils, table, and similar things, so
that nothing may have the appearance of van
ity and singularity; nor shall he tolerate them
in the rest. Like attracts like; a proud heart
loves novel, an humble heart lowly, things.
The sign of an humble heart is to seek neither
dainty, nor love precious, nor desire costly
things. Job says : " He beholdeth every high
thing, he is king over all the children of
pride." 9
6. Honesty and sincerity shows itself in
three ways. First of all a superior should
not be frivolous, or use vulgar and irreligious
language, which, though it may occasionally
be considered amusing, savors of disrespect.
" If a preacher is frivolous in his ways," says
Saint Gregory, " his preaching will repel
others." 10 Though a superior is rather to be
9 Job 41, 25.
10 Horn in Ezech., 1. 3, n. 4.
Edification 59
loved, yet by the insolent he ought to be feared.
Love itself is sweeter, as it were, when mixed
with respect. This is evident in our Creator,
the sweetness of whose dignity is felt more
deliciously the more exalted His Majesty is
found to be. Hence the Psalmist says : " The
Lord is sweet and righteous; therefore, He
will give a law to sinners in the way." 1X
7. A good superior should not bestow his
affections lightly on women or persons con
spicuous for levity. For, although the more
virtuous are to be treated with greater affec
tion than those who are less virtuous, and all
with consideration for the sake of the hope
of eternal salvation in Christ, still in his ex
ternal bearing the superior should act towards
everyone so that he may not be suspected of
despising one for the sake of others, but that
each may think himself loved by him and con
fide in him as in a true friend. Thus he shall
avoid the evil appearance of entertaining dis
pleasure towards some and malice towards
others, as it was with the brothers of Joseph,
" Ps. 24, 8.
60 Virtues of a Religious Superior
who hated him because he was a favorite of
their father.
8. A good superior should not be fickle in his
counsels, so that what pleases him today dis
pleases him tomorrow, wishing now this and
now that, though there is no reason for the
change. Who shall trust his judgment or con
form to his will when he is shaky in either?
His subjects can neither respect his prudence
nor know how to render obedience to him.
In either case great harm is apt to follow. He
should bear in mind the words of St. Paul:
" Prove all things ; hold fast that which is
good," 12 and, " Do ye all things without mur-
murings and hesitations." 13 But where there
is good reason for acting differently in differ
ent circumstances, such as real necessity or re
ligious utility, he is not frivolous but correct
and sincere in his conduct, for, as it is folly
to exchange the better for the worse, so is it
foolish to cling obstinately to one's ideas and
not know when to sacrifice them for a greater
and more evident good. " Neither must you
" i Thess. 5, 21. 1S Phil. 2, 14.
Edification 61
think," said the great king Artaxerxes, " if
we command different things, that it cometh of
levity of mind, but that we give sentence ac
cording to the quality and necessity of the
times, as the profit of the commonwealth re-
quireth." 14 The Apostle, excusing himself
for having promised the Corinthians a visit,
says that he had not given this promise thought
lessly but for their own benefit : " I have had
a mind to come to you before, that you might
have a second grace." 15 In Ecclesiasticus it
is said : " As a judge of the people is himself,
so also are his ministers: And what manner
of men the ruler of a city is, such also are they
that dwell therein." 16
9. Good teachers usually have good scholars.
In religious orders, and in the Church gener
ally, many would become better if examples
of virtuous life were given them by their
instructors. Culpable negligence in this mat
ter shall be severely punished, for God says
through the prophet Ezechiel : " Behold, I
14 Esther 19, 9. « Ecclus. 10, 2.
16 2 Cor. i, 15.
62 Virtues of a Religious Superior
myself came upon the shepherds; I will re
quire my flock at their hands." 17 Teaching
without example is like mortar without lime,
dry and useless. " Thus saith the Lord God :
I will break down the wall that you have
daubed with untempered mortar." 18 Correct
copies are made of correct, corrupt copies of
corrupt books. Teaching by example makes
a deeper impression than by words. " For the
preaching of the one whose behavior is con
temptuous, is worthless." 19 A superior ought
to strive above all to make his subjects Christ-
like, that is to say, imprint in them the form
of the life and teaching of Christ, so that they
may not only listen to him, but also imitate
his virtues. Then he may say with St. Paul :
" Be ye followers of God, as most dear chil
dren," and " My little children, of whom I am
in labor again, until Christ be formed in
you." 20 But as verbal instruction fails to en
force the teachings of Christ, superiors should
1TEzech. 34, 10.
18Ezech. 13, 14.
19 St. Greg., Horn, in Evan., 1. 12, n. I.
20 Ephes. 5, i ; Galat 4, 19.
Edification 63
exhibit its visible form in their lives, so that it
become more deeply impressed upon their in
feriors. Then they may say with the Apostle :
" Be ye followers of me, as I also am of
Christ's" 21 ; in other words, if you desire a
model of a Christlike life, behold it in my con
duct, for, he says : " I live, now not I, but
Christ liveth in me." 22 The representative of
Christ ought to take His place in promoting
His love, in strengthening His authority, and
in reflecting His likeness. He should promote
in his subjects what Christ desires, and by his
authority accomplish what is expedient for
them and exhibit in his life and conduct what
is possible for them to imitate. " For," says
St. Paul, " we preach not ourselves, but Jesus
Christ, our Lord ; and ourselves, your servants
through Jesus." 23 He preaches himself and
not Christ, who in his utterances seeks his own
glory and by a bad example sets up himself
rather than Christ as an example for imita
tion, as the same Apostle declares : " They are
21 1 Cor. ii, i. 23 ! Cor. 4, 5.
22 Gal. 2, 20.
64 Virtues of a Religious Superior
zealous in your regard not well : but they would
exclude you, that you might be zealous for
them." 24 In other words, those who by their
bad example keep you from imitating Christ,
so that you learn to imitate their ways and
follow their example, are not imbued with the
right zeal, even though they be your superiors.
"Gal. 4, 17-
CHAPTER VI
PRUDENT DISCRETION
I. The sixth wing of the ecclesiastical
Seraph is prudent discretion and thoughtful
consideration of the things to be undertaken.
How necessary these qualities are for the one
who is to be superior over religious, Solomon
shows. Being free to ask a favor from God,
he set everything else aside and asked for wis
dom, without which he declared himself un
able to rule his people wisely. " Give
therefore," he prayed, "to thy servant an
understanding heart, to judge thy people, and
discern between good and evil." 1 " To you,
therefore, O kings, are these my words, that
you may learn wisdom, and not fall from it." 2
" And now, O ye kings, understand : receive
instruction, you that judge the earth." 3 A
1 3 Kings 3, 9- * Ps. 2, 10.
»Wisd. 6, 10.
65
66 Virtues of a Religious Superior
superior is a guide for the flock committed
to his care, and if he errs, the flock is confused
and led astray. As the eye is the light of the
body, so the shepherd is the light of the flock
entrusted to him. " You are the light of the
world, ... so let your light shine before men,
that they may see your good works." 4 As
the eye is either keen or dim, so the body is
guided by it either in the right or in the wrong
direction.
2. A twofold prudence is necessary for a
superior. He should know what is to be done
and how it is to be done. For a good act is
not good of itself unless it is done well, that
is to say, done as it ought to be done. " Cast
discretion to the winds," says St. Bernard,
" and virtue becomes a vice." 5 Without it zeal
becomes rashness. "They have a zeal of
God," says St. Paul, " but not according to
knowledge." 8 Without prudence compassion
lapses into trivial sentimentality under the
guise of affection. " He that spareth the rod,"
4 Matth. 5, 14. 6 Rom. 10, 2.
5 Serm. in Cant., 49, n. 5.
Prudent Discretion 67
declares the Wise Man, " hateth his son," 7 that
is to say, he who under the guise of affection
fails to correct the erring, ruins his soul. Pa
tience without prudence arouses contempt
against authority, since such a superior under
the cloak of humility fails to repress the dis
obedient. " Roboam was inexperienced and
of a fearful heart, and could not resist them," 8
namely, those who set themselves against him
and the Lord. Finally, without prudence
good example is worthless for the edification
of others, as good food without salt is not
relished. For this reason the Lord prescribed
offerings of salt with the oblations,9 and in
Genesis He says : " If thou do well, shalt thou
not receive? If ill, shall not sin forthwith be
present at thy door?"10 In other words, it
is not enough to do a good thing, but one must
also consider how, when, where, and why to
act.
3. There are many things concerning which
a superior ought to exercise prudence, — so
7 Prov. 13, 24. 8 Levit. 2, 10.
8 2 Paralip. 13, 7. 10 Gen. 4, 7.
68 Virtues of a Religious Superior
many that they cannot be touched upon in a
brief treatise like this. But there seem to be
principally four, about which he ought to ex-
'ercise thoughtful consideration. In the Book
of Exodus the high priest is directed, when
entering the holy of holies, to carry upon his
breast among other ornaments " the rational
of Justice," " and set in it four rows of
stones." n Like the high priest entering the
holy of holies to serve the Lord, a superior
assumes the care of souls to render to God a
most acceptable service by attending to their
salvation; for there is no offering more ac
ceptable to God than zeal for souls. A su
perior must, therefore, among other qualifica
tions, bear upon his breast, as it were, four
qualities. The first of these is ability to gov
ern those committed to his care, so that his
good subjects advance and persevere. The
second, ability to correct and amend those that
have erred and sinned. The third, ability to
dispose of the business matters requiring his
attention. The fourth, ability to guard and
" Ex. 28, 15, 17, 20.
Prudent Discretion 69
conduct himself prudently in all these things.
The three precious stones are the three quali
ties pertaining to these four qualifications.
4. To know distinctly the character, con
science and abilities of his subjects, so that the
duties of regular observance are assigned to
each according to the best interests of all, is
a prime requirement in a superior. All can
not do everything in the same manner, but, as
St. Paul says : " Everyone hath his proper gift
from God; one after this manner, and another
after that." 12 God prescribed : " Aaron and
his sons shall go in, and they shall appoint
every man his work, and shall divide the bur
dens that every man is to carry." 13 Aaron
and his sons represent the major and minor
superiors, who ought to enter into, and im
pose upon each the duties of the regular ob
servance according to custom. As there are
three grades of this observance, they form
three jewels in the first field of the four forms
described above.
5. The first matter for a superior to attend
12 1 Cor. 7, 7. 13 Num. 4, 19.
70 Virtues of a Religious Superior
to consists in that which, according to the
form of each one's profession, is necessary for
salvation. This is so intimately connected
with the order and the rule that heedless trans
gression of it is a grievous sin. Such is obedi
ence, voluntary poverty, chastity, and what
ever is commanded under the binding power
of obedience. In regard to these matters a
superior has no power to dispense, since even
he is bound to keep them. It is a superior's
duty to watch carefully over these matters, be
cause he is bound to watch zealously over their
observance, to urge those who are refractory
to observe them, and for no reason whatever
to allow, as far as he is concerned, any one
to act contrary to them, even though this would
cause great hardship or loss to him or his
brethren. " Who shall separate us from the
love of Christ," says St. Paul, " shall tribu
lation? or distress? or famine? or nakedness?
or danger? or persecution? or the sword? " 14
He meant to say: none of these. This is a
reply to those who say: if the needs of the
14 Rom. 8, 25.
Prudent Discretion 71
brethren are not supplied in one way or an
other, they cannot live. Since such a form of
collecting is opposed to the Rule, a scandal
and disgrace to the religous life, it is better for
religious not to remain in a place where they
cannot or will not live as such; for then they
shall neither perish themselves nor shall others
be scandalized by them. " He that shall
scandalize one of these little ones that believe
in me, it were better for him that a millstone
should be hanged about his neck and that he
should be drowned in the depth of the sea." 15
What shall be said of those who scandalize
many? This reflection ought to be the first
stone shining on the breast of the religious
superior, and is to be guarded above all.
6. The second point pertains to those things
that refer to the practice of higher perfection,
namely, extraordinary patience, exalted hu
mility, heroic charity, strict temperance, rare
poverty, sublime devotion, and similar virtues.
To these the superior ought to lead those com
mitted to his care by exhortations, admoni-
"Matth. 18, 6.
72 Virtues of a Religious Superior
tions, and attractive example, rather than by
compulsion, when they are tardy or remiss.
For the counsels of perfection are recom
mended, not commanded, with the exception
of those that fall within the limits of the vow,
as, for example, continence. The principal
reason for the institution of monastic life, how
ever, was that it might be a wrestling school
for exercising in perfection. In the palaestra
the wrestlers were stripped to the buff and
rubbed with oil, so that they could not be
gripped by their opponents. This is an apt
figure of the struggle going on in the religious
life. " Every one that striveth for the mas
tery," says St. Paul, " refraineth himself from
all things." 16 A superior, therefore, should
also carry this gem upon his breast when teach
ing and urging his followers not only to walk
on the path that leads to salvation, but also
to strive after the perfection that will secure
for them great glory in heaven.
7. The third object of a superior's care and
attention, are those things which are neither
i« i Cor. 9, 25.
Prudent Discretion 73
purely necessary for salvation nor form the
subject of higher perfection, but which are
nevertheless appropriately assigned by the Holy
Fathers for the acquisition and preservation of
both as exercises of good works, as ornaments
of a religious life, and as means of edifying
those that observe them. Such are : fasting,
silence, the solemn celebration of the divine
office, and corporal exercises. These, accord
ing to the Apostle,17 are as useful as instru
ments to artists, though they can be performed
without tools, as it were, by experts, because
the arts existed long before such special tools.
Hence a prudent superior, if necessity or util
ity demand, will dispense in such things with
out difficulty according to the requirements of
time and place, when he sees that it is expedient
to do so. Where, however, neither necessity
nor utility justifies a dispensation, he will seek
to have these things performed. To know
how to observe the golden mean between rigor
and laxity requires considerable discretion in a
superior. If he were too rigorous, he would
17 1 Tim. 4, 8.
74 Virtues of a Religious Superior
make himself disagreeable to his brethren and
they would be less disposed to practice those
virtues which are more useful and necessary;
whereas, if he were more indulgent than he
ought to be, relaxation of discipline would
quickly follow. " He that contemneth small
things, shall fall little by little." 18
8. A superior must also exercise prudence in
correcting sinners. This is the second row of
precious stones and contains three jewels.
For there are three forms of discretion, as
there are three kinds of delinquents. Some
delinquents, after a fall, soon apply the remedy
of penance, urged thereto either by the interior
voice of conscience or by external correction
on the part of others. The spiritual physician
ought to apply the remedy of penance with
the balm of compassion tempered in such a
manner that sinners may render satisfaction
to God for their offences and repair the scandal
they have given, so that others may be filled
still more with the fear of sin, while the peni
tents themselves, finding it such an easy rem-
18Eccles. 19, i.
Prudent Discretion 75
edy, do not regret that they have submitted
to the penance imposed. St. Paul says: " If a
man be overtaken in any fault, you, who are
spiritual [physicians] instruct such a one in the
spirit of meekness, considering thyself, lest
thou also be tempted; " 19 in other words, im
pose such a penance upon the sinner that he
may realize the gravity of his fault, yet treat
him with the clemency with which you would
desire to be treated by others were you to fall
into a similar sin. Such discretion is one of
the jewels of the second order.
9. Others, when they have sinned, conceal,
excuse, and defend their fault. The venom
of sin festers in their conscience, and although
the superior may judge from certain symptoms
that putrid poison has collected there, still it
does not break forth, either by evident facts or
voluntary confession, so that it could be lanced
at the proper moment with the scalpel of public
correction. If he reproves the delinquent,
nothing is gained, and he seems rather to ex
cite his evil passions than to correct the erring
« Gal. 6, i.
76 Virtues of a Religious Superior
brother. If he falters and dissembles, he is
tormented and filled with anxiety for the soul
of the brother as well as for his own, because
he fails to correct a delinquent. Since he
cannot, therefore, fitly do anything else in the
circumstances, he ought to keep his own coun
sel and practice patience. What he cannot do
by persuasion, he should seek to accomplish
by prayer, in order that God may soon con
vert the erring subject or bring to light his
hidden malice for the purpose of applying a
suitable remedy. Thus for some time Our
Lord silently tolerated His betrayer, Judas, for
He omitted to reprove him publicly until his
wickedness grew so enormous that it came to
light by itself. Although, while it remained
a secret, he — Judas — was afflicted with a
deadly malady of the soul, still his evil condi
tion injured no one, and hence he could with
out any blame to Jesus be tolerated in silence.
" Suffer both," namely, " the cockle and the
wheat, to grow until the harvest," 20 says Our
Lord in reference to such a condition, and the
20 Matt. 13, 30.
Prudent Discretion 77
Apocalypse says : " He that is filthy, let him
be more filthy still." 21 But such persons
ought, when possible, to be prudently deterred
from the occasion of sin, and in common with
others admonished to reform. This Our
Lord did for Judas when He said : " Woe to
that man by whom the Son of Man shall be
betrayed." 22 Since Judas, however, could not
have fallen into such a dreadful sin unless he
had gradually and repeatedly hardened his
heart in crime, it is evident that he was secretly
tolerated for some time in his evil state by
Our Lord, who may have said : " I am silent,
and as one that seeth not." 23 Such dissem
bling in the heart of a superior requires a high
degree of prudence in order not to deflect him
from the path of justice. This is the second
gem in the second row of jewels that should
shine upon the breast of a superior.
10. The third kind of delinquent religious
are guilty of grievous and public faults and
receive no proper correction, or receive it per-
21Apoc. 2,2, ii. 23Isaias 57, n.
22 Matt. 26, 24.
78 Virtues of a Religious Superior
versely, because they do not mend their con
duct and others are led into evil through them,
or scandalized by them, or begin to imitate
them, when they see that they sin without be
ing punished, desiring to be spared themselves
as the others are spared. Wherever these four
conditions concur, — namely, grievous and
public transgression, no hope of correction on
account of obstinacy or an inveterate habit of
sin, infection of others by bad example, or
scandal by toleration, — nothing remains to be
done but to cast away the rotten egg and cut
off the putrid member, lest sound organs be
come infected and corrupted. This the Holy
Ghost enjoins in the following passage : " I
would they were even cut off, who trouble
you." 24 " Put away the evil one from among
you." 25 "If the unbeliever depart, let him
depart."26 "Cut it [the unfruitful fig-tree]
down therefore: why cumbereth it the
ground?"27 "Every tree that bringeth not
2* Gal. 5, 12. 26i Cor. 7, 15.
25 1 Cor. 5, 13. 2T Luke 13, 7.
Prudent Discretion 79
forth good fruit, shall be cut down." 28
" Command the children of Israel, that they
cast out of the camp every leper, and whoso
ever hath an issue of seed, or is defiled by the
dead, . . . lest they defile it." 29 Superiors
should not, however, be impelled to take such
measures by mere impulse, but seek the mature
advice of prudent persons imbued with the
spirit of God and the gift of counsel. The
Holy Ghost says : " Do nothing without coun
sel, and thou shalt not repent when thou hast
done."30 And Christ declares: "He that
shall scandalize one of these little ones that
believe in me, it were better for him that a
millstone be hanged about his neck, and that
he should be drowned in the depth of the
sea." 31 In other words, the one who, in the
habit of a religious, by his conduct scandalizes
rather than edifies the simple-minded, deserves
to be sentenced to expulsion, lest his evil ex
ample contaminate the community.
28 Matt. 3, 10. so Ecclus. 32, 24.
29 Numb. 5, 2, 3. si Matt. 18, 6.
8o Virtues of a Religious Superior
11. The third sphere in which prudence and
discretion are to be exercised, are the business
affairs that a superior has to attend to. Some
of these he must delegate to others, some he
must attend to himself, others he must put
away as far as possible. Thus Christ left
some things to His disciples, as, for instance,
money matters to Judas, and retained for Him
self the office of preaching and curing the sick.
When requested to settle a dispute about an
inheritance among brothers, He answered:
" Who hath made me judge, or divider, over
you?"32
12. If he desires to attend personally to the
external and temporal needs of the body, a
superior is prevented from attending to the in
terior and better things, for when the mind is
1 diverted to external affairs, it is apt to neglect
the interior and urgent needs of the soul. The
Lord enjoined upon Moses : " Be thou to the
people in those things that pertain to the Lord,
. . . that so it may be lighter for thee, the
burden being shared out unto others." 33 A
32 Luke 12, 13, 14. 8S Ex. 18, 19, 22.
Prudent Discretion 8 1
similar injunction is indicated in the Acts : " It
is not reason that we should leave the word of
God, and serve tables." 34 If a superior has
no one to whom he can commit the care for
externals, it would be better to suffer losses
than that he himself should be occupied with
temporal affairs. Christ, who knew Judas to
be a thief, nevertheless permitted him to attend
to business affairs. " He was a thief, and
having the purse, carried the things that were
put therein." 85 The example of Our Lord
contradicts those who easily find others to
whom they can commit the care of souls in
order to attend to business affairs themselves,
though it is an incomparably greater injustice
to imperil immortal souls than to suffer the
loss of earthly things.
13. A director of souls and superior ought
to reserve for himself the care of spiritual
things and whatever is necessary for salvation
and progress in virtue, as these matters pertain
to the very substance of his official position
and he shall have to render an account of them
8* Acts 6, 2. 85 John 12, 6,
82 Virtues of a Religious Superior
above all others before the judgment seat of
God. They are the following: the manner
in which the rule and other regulations and
the discipline of the order are kept; peace and
charity among the brethren; knowledge of the
character of each and solution of their diffi
culties ; foresight and prevention of the danger
of sinning; admonition of their subjects to ad
vance in virtue; correction of what should be
corrected, solving doubts, instructing all how
to attend to the obligations assigned to them
in a proper manner, so that they may please
their brethren as much as possible and not act
contrary to the dictates of conscience. When,
however, it is impossible to satisfy others with
out offending God, God must be obeyed and
patience practiced, for " we ought to obey God,
rather than men." 36 The religious superior is
the head of the body of the brotherhood.
While the other members are employed in the
duties assigned to each, the head, who is placed
over all, shall provide for all as the center of
all the senses ruling the whole body and trans-
3«Acts 5, 29.
Prudent Discretion 83
mitting to all the individual impulses of the
senses as well as the emotions through com
mands or concessions of holy obedience, as the
nerve centers do in the body. For the head
is not employed in a single form of action, in
order that it may devote itself to provide for
all the members; it serves all; it sees, hears,
tastes, and speaks for all. A superior's posi
tion is similar in regard to his subjects.- St.
Paul says : " They [the superiors] watch as
being to render an account of your souls." 37
14. Superfluous matters and such as are not
necessary for the salvation or spiritual advance
ment of souls, a superior should endeavor to
avoid and keep away from himself and his
brethren as much as possible. For since on
account of lack of time and " the evil of the
day " 38 it is almost impossible to attend to
necessary matters, we cannot look after super
fluous or other people's affairs without neglect
ing what is better and more necessary. A
mind distracted with many cares is less able
to attend to its duties properly. When su-
37Heb. 13, 17. as Matt. 6, 34.
84 Virtues of a Religious Superior
periors and religious immerse themselves too
deeply in external occupations, such as build
ing, writing books, law-suits, etc., which they
had better omit, it sometimes happens that they
riot only neglect the better things, but also
burden their conscience with sin. Business
cares dull the mental vision for spiritual and
internal things and quench the ardor of the
soul for heaven. As pus gathers where there
is a wound, which, unless it is removed, causes
a sore or ulcer, so business cares may multiply
so as to extinguish the spirit that should dom
inate them. A prudent superior should fore
see the consequences of every act and carefully
consider what ought to be permitted and what
is expedient. Ecclesiasticus utters this warn
ing : " My son, meddle not with many mat
ters." 39 It is foolish for one who carries a
heavy burden to add to it unnecessarily.
15. Above all, a superior should exercise
discretion concerning himself, lest, while pro
viding for others, he neglect himself, and in
saving others, imperil his own salvation.
"Ecclus. it, 10.
Prudent Discretion 85
There should always be present to him the
words : " What doth it profit a man, if he gain
the whole world, and suffereth the loss of his
own soul ? " 40 This is the fourth row of
gems, containing a threefold discretion as three
precious stones. St. John says in his second
Epistle : " Look to yourselves, that you lose
not the things which you have wrought (in
others) but that you may receive a full re
ward." 41
1 6. A superior's first care should be a serene
conscience. His conscience, that is, should al
ways be sound and pure. It is sound when he
desires, undertakes, commands or permits noth
ing that is forbidden, improper, or contrary to
his holy profession, or in which there is sin
or scandal. It is pure when he seeks not the
approval of others for the good that he ac
complishes or promotes, nor is pleased with
himself in a disorderly manner on account of
it, but seeks in all things to please God alone,
so that what he does in His stead, i. e.} as His
representative, he does for His sake or out
*° Matt. 16, 25. « 2 John i, 8.
86 Virtues of a Religious Superior
of love for Him. " If thy eye be single," says
Jesus, " thy whole body shall be lightsome ;" 42
that is, if the intention is pure through charity,
the entire body of good works performed will
be worthy of eternal reward. " But if thy
eye be evil, thy whole body shall be dark
some." 43 Let the superior, therefore, ex
amine his conscience and carefully consider
what he has done, what he has omitted that
ought to have been done, and from what
motives he has acted. He should grieve over
his faults, confess, correct, and avoid them;
but regarding the good he has done, he should
glory not in himself, but " in the Lord." 44
St. Paul says: " If we would judge ourselves,
we should not be judged." 45 He who brushes
the dust from another can scarcely avoid being
soiled himself, so that he must also dust him
self. "Physician, heal thyself."46 A su
perior may, of course, rejoice over the good
he has done, but he must not exalt himself,
42 Matt. 6, 22. 45i Cor. 11, 31.
43 Matt. 6, 23. 49 Luke 4, 23.
44 i Cor. i, 31.
Prudent Discretion 87
considering that God gave him the grace to
think, speak, and act not for himself alone,
but for those over whom he has been placed.
17. He should also watch over his conduct
and utterances, by which he is in duty bound
to benefit others rather than himself. He
who is compelled to live as an example to
others, and to satisfy all, needs great discre
tion to stick to the golden mean, lest he be
either too sad or too merry, too severe or too
lenient, too jolly or too stern, too harsh or
too mild, too strict or too lax, too often with
guests or too seldom, too choice or too sparse
in reflection, too observant or too careless in
regard to the doings of the brethren, too fa
miliar with some and too neglectful of others.
He cannot always please everybody, but he
will err less by permitting kindness to influ
ence his conduct, which renders him more
amiable to his subjects and induces them to
obey him more willingly, have recourse to him
with greater confidence in their troubles, and
imitate his example more zealously. His
power and authority causes his subjects to fear
88 Virtues of a Religious Superior
him sufficiently; if to it he adds austere se
verity, he burdens the minds of his subjects.
" You ruled over them with rigor, and with
a high hand and my sheep were scattered." 4T
" Be not as a lion in thy house, terrifying
them of thy household." 48 This is the reason
why Our Lord Jesus, the Supreme Pastor, has
given us such a noble example of kindness and
charity and made Himself so loveable and so
easily imitable that through the love of His
humanity He draws us to the love and knowl
edge of His Divinity. " While we visibly
recognize God, we are drawn by Him to the
love of invisible things." 49 He who takes the
place of Christ should strive above all to make
himself beloved by his subjects, so that he may
the more easily draw them to the love of
Christ. In doubtful matters he should always
incline to what, according to his best judgment,
is more in conformity with charity, humility,
purity, and evangelical perfection.
"Ez. 34, 4.
*8Ecclus. 4, 35.
*9 Preface of the Nativity.
Prudent Discretion 89
18. This quality of discretion, which de
termines all other things, should also lead the
superior to give due attention to himself, in
order that his discretion may not be like the
eye of the body, which, though it sees other
things, does not see itself ; in other words, " not
to be more wise than it behooveth to be
wise." 50 A superior should not trust himself
more than is expedient, nor be wise in his own
eyes, because, according to St. Gregory, " as
subjects are tempted to criticise superiors be
cause they do not act right in many things, so
superiors are tempted to consider themselves
wiser than the rest." 51 The Book of Proverbs
says : " Hast thou seen a man wise in his own
conceits? There shall be more hope of a fool
than of him." 52 For the fool, lacking con
fidence in himself, seeks advice from the wise
man, in order to avoid mistakes; but he who
presumes more than he ought upon his own
judgment, even in erring, very often imagines
himself to be right. The most dangerous
50 Rom. 12, 3. 5« Prov. 26, 12.
51 Moral., 34, c. 3, n. 50.
90 Virtues of a Religious Superior
temptation for every Christian soul seems to
be to trust too much to one's own judgment.
No one is so keen as not to err in some things,
and hence he who imagines that he is always
entirely right, deliberately opens the door for
the tempter, who enters with various tempta
tions under the semblance of good. " He
sitteth in ambush," says the Psalmist, " with
the rich in private places, that they may kill
the innocent." 53 The evil spirit lays more
snares when he knows a greater measure of
success is obtainable. So he seeks the destruc
tion of " the innocent " when the latter ex
pects to serve God more than him. Hence it
is always a matter of prudence for a superior
to listen cheerfully to advice and to seek it
humbly.
19. There is a threefold advantage in doing
this. First, the superior is more certain of
not becoming the victim of deception, when
others think just as he does. Secondly, if a
mistake occurs after he has acted upon the
advice of others, it cannot be imputed to him
" Ps. 9, 28.— Hebr. Ps. 10, 8.
Prudent Discretion 91
in the same degree as if he had acted solely
on his own judgment. Thirdly, to those who
observe this rule God, as a reward of humility,
often gives the grace of learning, either
through themselves or through others, what
they did not know 'before. For this reason
Moses, to whom God spoke face to face,54
gladly took and followed the advice of his
father-in-law, Jethro.55 The Holy Ghost by
His inspiration induced St. Paul to go to
Jerusalem and consult with his fellow apostles,
Peter, John, and James, about the Gospel which
he had learned through revelation from Jesus
Christ,56 in order that he might be more cer
tain in his preaching and not disagree with
them, thus giving the faithful an example of
seeking advice from their superiors. " My
son," says Sirach, " do thou nothing without
counsel, and thou shalt not repent when thou
hast done." 57 Some, as soon as they are
raised to the position of superior, consider
themselves so filled with the spirit of wisdom
54 Ex. 33, ii. "Gal. 2, i.
55 Ex. 18, 18. "Ecclus. 32, 24.
92 Virtues of a Religious Superior
that they regard everything their predecessors
have done as wrong and foolish. Others,
when relieved of office, condemn whatever
their successors do, blind to the fact that, as
they disparage the acts of others, so others
underrate theirs. " Woe to thee," exclaims
Isaias, " that despisest, shalt not thyself also
be despised ? •' 5B For nobody's acts are, as
a rule, so minutely and industriously criticised
by others as the acts of those who themselves
severely criticise others, when they are acci
dentally found reprehensible in matters about
which they censure others.
20. There are two kinds of persons whose
advice a prudent superior should not easily ac
cept, namely, flatterers and detractors. The
former induce him to trust in himself more
than is right. " They that call thee blessed,
the same deceive thee, and destroy the way of
thy steps," 59 lest you think yourself right in
humility of self-knowledge. Detractors in
duce a superior to suspect others and to have
a less worthy opinion of them than he may
68 Is. 33, i. B9Is. 3, 12.
Prudent Discretion 93
have had, and to misjudge the innocent even
before he has full knowledge of the truth. Of
such the Book of Esther says : " With crafty
fraud they deceive the ears of princes that are
well meaning and judge of others by their own
nature. . . . The good designs of kings are
depraved by the evil suggestions of certain
men, . . . who endeavor to undermine by lies
such as observe diligently the offices committed
to them, and do all things in such manner as to
be worthy of all men's praise." 60 Advice is
usually sought for three reasons, namely, for
the sake of enlightenment, to clear up doubtful
matters; for the sake of authority, to give it
greater force because the question was dis
cussed with certain persons; and for the sake
of peace, that no one may have reason for
complaint. The first renders superiors more
prudent; the second, more worthy of advance
ment; the third, serviceable to all. But be-
.catise there are countless individual cases in
which prudence is necessary, no definite rule
applicable to all can be given.
00 Esther 16, 6, 7, 5.
CHAPTER VII
DEVOTION
1. The sixth and last wing of the ecclesiasti
cal Seraph, without which the others can ac
complish nothing, and which is, therefore, the
most necessary of all, is piety or devotion to
God. It incites zeal for justice, infuses lov
ing compassion, strengthens patience, sets up
an edifying example, and enlightens discre
tion. This is the " unction of the Spirit,"
teaching all things beneficial for salvation, as
St. John says : " Let the unction which you
have received from him, abide in you. And
you have no need that any man teach you ; but
as his unction teacheth you of all things." *
2. Piety enlightens the mind to know what
is best. " He [the Holy Ghost] will teach you
all things, and bring all things to your mind." 2
*i John 2, 27. 2 John 14, 26.
94
Devotion 95
It inflames the soul with a desire for what is
good. " They that eat me, shall yet hunger ;
and they that drink me, shall yet thirst." 3 It
infuses strength for attaining perfection. " It
is God who worketh in you, both to will and
to accomplish." 4 It engenders horror of sin.
" I have hated and abhorred iniquity." 5 It
leads to the practice of virtue.6 " He brought
me into the cellar of wine, he set in order
charity in me." 7 It regulates external con
duct and expression. " Never have I joined
myself with them that play; neither have I
made myself partaker of them that walk in
lightness." 8 It renders knowledge of faith
sweet. " For the wisdom of doctrine is ac
cording to her name," 9 namely, delicious
knowledge. It raises hope to confidence.
" For the Spirit himself giveth testimony to
our spirit, that we are sons of God." 10 It
kindles the love of God. " The charity of
God is poured forth in our hearts, by the Holy
3 Ecclus. 24, 29. 7 Cant. 2, 4.
* Phil. 2, 13. 8 Tob. 3, 17.
BPs. 118, 163. 9Ecflus. 6, 23.
eApoc. 10, 10. 10Rom. 8, 16.
g6 Virtues of a Religious Superior
Ghost, who is given to us." n It places us
on familiar terms with God. " The Lord
spoke to Moses face to face, as a man is wont
to speak to his friend." 12 It instills confi
dence towards God. " We have confidence
towards God. And whatsoever we shall ask,
we shall receive of him." 13 It enriches our
prayers. " May thy whole burnt-offering be
made fat," 14 and, " Make a fat offering." 15
It produces devotion and fervor. " Sweet,
beneficent, and gentle is the spirit of wis
dom." 1G It nourishes humility. " To whom
shall I have respect, but to him that is poor
and little." 17 It extracts the oil of the spirit
as in a hot cauldron. It bestows constancy in
adversity. " The Lord is my light and my
salvation, whom shall I fear?"18 St. Paul
in his devotion says : " Who then shall sep
arate us from the love of Christ?"19 It
makes all good works delightful. " Her con-
11 Rom. 5, 5. lftWisd. 7, 22, 23.
12 Ex. 33, ii. 17Is. 66, 2.
18 John 3, 21, 22. 18 Ps. 26, I.
" Ps. 19, 4. 19 Rom. 8, 35.
« Ecclus. 38, ".
Devotion 97
versation has no bitterness, nor her company
any tediousness, but joy and gladness." 20 It
raises the mind to heaven. " If he turns his
heart to him, he shall draw his spirit and breath
unto himself." 21 It engenders disgust for
the world. " I have seen all things that are
done under the sun, and behold all is vanity
and vexation of spirit." 22 It arouses a desire
for heavenly things. " I am straitened be
tween two: having a desire to be dis
solved and to be with Christ." 23 It wipes
out sin and the punishment of sin. " Many
sins are forgiven her, because she hath
loved much." 24 It increases supernatural
merit. "If riches be desired in life, what is
richer than wisdom, which maketh all
things." 25 It greatly edifies our neighbor.
" Offer sacrifice to God, incense and a good
savour for a memorial." 26 " We are a good
odour of Christ." 2T It drives away devils.
" The smoke thereof driveth away all kinds of
20 Wisd. 8, 16. 24 Luke 7, 47-
21 Job 34, 14- 25 Wisd. 8, 5-
22 Eccles. i, 14. 2« Ecclus. 45, 20.
23 Phil. I, 23. 27 2 Cor. 2, 15.
98 Virtues of a Religious Superior
devils." 28 It invites the Angels and Saints.
" Princes went before joined with singers." 29
" When thou didst pray with tears, ... I of
fered thy prayer to the Lord." 30
3. These and many other blessings are con
ferred by the grace of piety or devotion.
Hence a superior who has to guide souls ought
to make every effort to possess it, for by means
of it he is always informed of what should be
done, assisted in doing it, and safeguarded
against neglect. He should not only pray for
himself, but also for those that have been en
trusted to his care and for those whom he is
not able to preserve from evil without the help
of God. " Unless the Lord build the house,
they labor in vain that build it." 31 The su
perior should be a mediator between God and
his subjects, in order that, solicitous for the
interests of God among them, while instruct
ing, correcting, and guiding them on the way
to higher things, he may also faithfully pro
mote their interests before God by conciliating
28 Tob. 6, 8. 80 Tob. 12, 12.
2» PS. 67, 26. ®i Ps. 126, i.
Devotion 99
Him, imploring His grace, and preserving the
brethren from evil. Then he may say with
Moses : " I was the mediator and stood between
the Lord and you." 32
4. Devotion may be general, or special, or
continuous. It is general in divine office;
special, in prayers ; continuous, in the perform
ance of all duties. In regard to the divine
office, a superior must possess a threefold zeal;
namely, to see that everything is done in an
orderly manner and without mistakes. " Let
all things be done decently, and according to
order." 33 " David and the chief officers of
the army separated for the ministry the sons
of Asaph, of Ham and Idithun; to prophesy
with harps, and with psalteries, and with cym
bals according to their number serving in their
appointed office." 34 He should also see to
it that the work of the Lord, namely, the divine
Office, is performed assiduously. " Cursed be
he that doeth the work of the Lord deceit
fully." 35 He should see to its devout, rev-
32 Deut. 5, 5. . 34 ! parai. 25, i.
33 i Cor. 14, 40. 35 jer- ^ I0<
ioo Virtues of a Religious Superior
erent, distinct, and attentive recitation, guard
ing against interruptions and disturbances, re
membering that it is said : " With the whole
heart and mouth praise ye Him and bless the
name of the Lord." 36
5. The Holy Ghost has commanded the
recitation of the divine Office in the Church
for five reasons. The first is to imitate the
heavenly choirs. The Saints and Angels are
unceasingly engaged in the presence of God in
singing His praises. "Blessed are they," says
the Psalmist, " that dwell in thy house, O Lord,
they shall praise thee for ever and ever." 37
Christ, according to His promise, " Behold I
am with you all days, even to the consumma
tion of the world," 38 deigns to be truly with
us here sacramentally as well as spiritually,
and hence it behooves us to the best of our
ability to render Him honor and praise ac
cording to the example of the celestial Spirits,
so that even though we do not praise Him
continuously, as those heavenly chanters do,
'36Ecclus. 39, 41. 38Matth. 28, 20.
37 Ps. 83, 5.
Devotion 101
we sing at least from time to time His praises
in spite of our frailty, imitating " that Jeru
salem, which is above, . . . which is our
mother."39
6. The divine Office has been established,
secondly, that we should render thanks to God
at certain hours, mindful of His blessings, and
praying for His grace from time to time turn
to Him, who was born of the Virgin Mary at
night, dragged before the council at early
morn, arose at daylight, was scourged at the
third hour, and a little later sent the Holy
Ghost upon the Apostles, was crucified at the
sixth hour, died upon the cross at the ninth,
and being at supper in the afternoon gave us
the Sacraments, and was buried at Compline.
The celebration of Holy Mass, however, not
only reminds us of the mystery of His Passion,
but also exhibits the grace of His Real Pres
ence, and under the form of the Blessed Sacra
ment nourishes us in a spiritual manner with
His Flesh and Blood. As it is right and
proper, therefore, never to forget these things,
" Gal. 4, 26.
IO2 Virtues of a Religious Superior
so it is also proper always to recall them at
stated hours. " I will remember," says the
Prophet, " the tender mercies of the Lord,
the praise of the Lord for all the things that
the Lord hath bestowed on us." 40
7. In the third place the divine Office was
established, in order that through it we may
be continuously incited to devotion and kindled
with the love of God, lest through indolence
and the multitude of our occupations our love
grow lukewarm. In the Book of Leviticus
the Lord says : " This is the perpetual fire
which shall never go out on the altar. . . .
The priest shall feed it, putting wood on it
every day in the morning." 41 This fire is the
fervor of devotion, which ought always to
burn on the altar of our heart, which the de
vout priest ought to nourish constantly by put
ting on it the fuel of divine praises, that it
may never be extinguished. " I will bless the
Lord at all times, His praises shall be always
in my mouth." 42
<° Is. 63, 7. *2 Ps. 33, 2.
41 Lev. 6, 13, 12.
Devotion 103
8. The fourth reason for which the divine
Offioe was instituted is that we may through it
draw the faithful, who know how to set aside
certain hours for prayer, to the practice of
devotion, so that they may assemble in church
at least when the offices of divine praise are
performed therein, and be less easily distracted
when they see the clerics celebrating the divine
Office. "All the multitude of the people,"
says St. Luke, " was praying without, at the
hour of incense." 43 Most people would
scarcely ever devote themselves to prayer if
they were not called to church from worldly
occupations at stated times to engage in divine
service and listen to the word of God.
9. The fifth purpose of the divine Office is
to exhibit the beauty of the Christian religion.
Jews, Gentiles, and heretics from time to time
assemble in their churches to celebrate their
false rites. It is evidently far more proper
and fitting for those who have the true and
holy mysteries of the Sacraments to assemble
often for the purpose of celebrating and vener-
*3Luke i, 10.
IO4 Virtues of a Religious Superior
ating them and performing the solemn service
of praise due to the Creator. For by this
means they make themselves worthy of more
grace, and of eternal life, and the laity are led
to love and revere their holy religion. " To
the festivals he added beauty, and set in order
the solemn times, . . . that they should praise
the holy name of the Lord." 44
Hence among all the external observances
of religion the greatest attention ought to be
given to the divine Office, so that, as has been
said, 45 it may be performed in an orderly,
earnest and devout manner. At other times
we labor for God, but during the time of divine
service we assist at His throne, are ready to
listen to and address Him, and He addresses
us, and at the same time we implore His help
in our necessities.
10. Special devotion consists in private
prayers; in the customary recitation of vocal
prayers, such as psalms, litanies, and others,
which each one performs in secret and accord
ing to his personal inclinations. " Thus shall
44Ecclus. 47, 12. 45 Supra, n. 4.
Devotion 105
you pray," says Christ, " Our Father," etc.,46
A second form of special prayer consists in
holy meditation, when a person reflects upon
his sins, misery, and future punishment, or
recalls to mind the general and special favors
he has received from God, the Passion of
Christ, the sweet balm of His goodness and
His promises of future reward, in order to de
rive from the consideration of these things
sentiments of devotion, of fear and love of
God, of desire, compunction and spiritual joy.
" I meditated in the night with my own heart :
and I was exercised and I swept my spirit" 47
Special devotion manifests itself, thirdly, in
pious aspirations, tears and sighs, outbursts of
love, and other internal and ineffable affec
tions of the heart, in exaltations, ecstasies, rap
tures and absorption of the soul in God.
Through these " he who is joined to the Lord
is one spirit " 48 with Him through the light
of pure intelligence, through the knowledge
of God, the ardor of His love, and a sweet
4« Matth. 6, 9. 48 i Cor. 6, 17.
47 Ps. 76, 7.
io6 Virtues of a Religious Superior
and intimate union full of joy. " The spirit
himself asketh for us with unspeakable groan-
ings." 49
u. If a superior by the cares and distrac
tions of his office is prevented from devoting
himself to special devotions and prayers, he
should, at least occasionally when it is pos
sible, and as it were by stealth, engage in the
practice of prayer, that he may not become
entirely cold, neglect prayer, become a stranger
to God, and the grace of God's mercy may not
insensibly, as it were, be withdrawn from him.
This was the reason why Moses, when harassed
by the care of the people, frequently sought
solace in the Tabernacle, entering into familiar
intercourse with God and being thereby re
freshed in mind and heart. Christ, after
preaching to the multitudes during the day,
spent the nights alone in prayer. Although a
superior may have little time for prayer, still,
because it is his duty to pray for others, he
may sometimes for their sake be vouchsafed a
greater measure of grace, in order that he may
40 Rom. 8, 26.
Devotion 107
benefit also by praying those whom he benefits
by his care and attention. But let him not
neglect prayer, or refuse to improve the op
portunity, when offered, lest he be deprived
of the grace of prayer in punishment for his
ingratitude.
12. Devotion should be assiduous or continu
ous in a superior, as in all that desire to ad
vance in virtue. He should, first, constantly
think of God. " I set the Lord always in my
sight, . . . my eyes are ever towards the
Lord." 50 Man ought to endeavor to find God
everywhere and at every moment, as if He
were really present in a visible manner. Elias
and Eliseus were wont to say : " As the Lord
liveth, in whose sight I stand." 51 For as the
Angels do not cease to contemplate God
wherever they are sent, so a virtuous man, as
far as he is able, should never lose the thought
of God from his heart. Should this ever hap
pen, let him do penance. St. Bernard says :
" Consider every moment lost in which you
™ Ps. 15, 8; 24, 15.
5i 3 Kings 17, i ; 18, 15 : 4 Kings 3, 14-
io8 Virtues of a Religious Superior
do not think of God." B2 Even if you cannot
always concentrate your mind on Him in medi
tation, direct it to Him at least by calling to
mind His presence, and when an opportunity
occurs, turn recollection into meditation or
prayer, as an artist carries the materials for
drawing about him in order to sketch a pic
ture when he has an opportunity.
13. Secondly, a superior should continually
endeavor to please God by every word and
deed, always act as if He were present, avoid
whatever is apt to displease Him, be sorry if
he has done anything displeasing to God, and
eager to please Him more and more. " We
labor, whether absent or present, to please him.
For we must all be manifest before the judg
ment seat of Christ." 53 A religious should
always act as if he were about to appear before
the tribunal of the Supreme Judge. " Be you
then also ready; for at what hour you think
not, the Son of Man will come." 54 He sees
52 Lib. Medit., c. 6, n. 18.
53 2 Cor. 5, 9.
"Luke 12, 40.
Devotion 109
whatever we do, and as He does not forget the
good works that merit reward, even though a
long time may elapse, so also does He not for
get the sins that deserve punishment if they
are not purged from the soul by penance.
" Every man that passeth beyond his own bed,
despising his soul, and saying: Who seeth me?
. . . No man seeth me: whom do I fear? the
Most High will not remember my sins. . . .
And he knoweth not that the eyes of the Lord
are far brighter than the sun, beholding round
about all the ways of men." 55
14. The third form of assiduous or constant
prayer consists in doing everything devoutly
by directing at least the intention towards God,
strengthening oneself by prayer for every
eventuality, and rendering thanks to and prais
ing God for every blessing. A superior should
ask God to inspire him in the performance
of his duties, to direct everything towards the
attainment of salvation, to increase and pre
serve His blessings. As a sailor who sees a
storm coming, hastens to reach a safe harbor,
55Ecclus. 23, 25, 27.
no Virtues of a Religious Superior
so the religious should always fly to the harbor
of prayer, in which he may escape every dan
ger, and, in all that he does, should trust more
to prayer than to his own labors and exertions.
" As we know not what to do, we can only
turn our eyes to thee." 56 " As the eyes of
servants are on the hands of their masters,
... so are our eyes unto the Lord our
God."8T
CONCLUSION
Equipped with these and other wings, there
fore, the ecclesiastical Seraph, that is to say,
the religious Superior, should serve " the Lord
sitting upon a throne high and elevated." 5S
He raises the first pair of wings above his
head, covers body and feet with the second,
and flies far and high with the third, that the
praise of men may not lessen his zeal nor
carnal mindedness govern his conduct.
A good intention shall support him and fra
ternal charity elevate him to the enjoyment of
a heavenly reward. " I have inclined my
68 2 Paral. 20, 12. B8Is. 6, i sqq.
67 Ps. 122, 2.
Conclusion in
heart to do thy justifications forever, for the
reward." 59 Patience and an exemplary life
will shield him from the arrows of confusion
and the nakedness of poverty in supernatural
merits. By them he is defended as by arms,
and clothed as with holy vestments. " Put on
thy strength, O Sion, put on the garments of
thy glory." 60 Discretion will enable him to
fly everywhere, seeing what must be done and
how, and devotion will make it possible for
him to " seek the things that are above ; where
Christ is sitting at the right hand of God." 81
But though all who are placed over souls
cannot have all these qualities in an equal
measure, it is absolutely necessary for a su
perior not to be deficient in them altogether,
because without them he cannot secure the bless
ing of edification for those over whom he is
placed and of progress on the way to salvation.
Every religious who has to govern himself and
to account for others at the judgment seat of
God, should be adorned and carried upward
59 Ps. 118, 112. ei Col. 3, i.
60 Is. 52, i.
112 Virtues of a Religious Superior
by these wings, in order that he may be fervent
in justice, compassionate towards others for
God's sake, patient in adversity, edify others by
a good example, be circumspect in all things,
and, above all, be intimately united with God
through prayer. The Lord will protect him,
guide and advance him in all things, and finally
give him the grace of soaring to the heavenly
mansions — a grace that, we pray, may be
granted to us by Jesus Christ. AMEN.
BX 2438 .B66 1921 SMC
Bonaventure, Saint,
Cardinal, ca.
The virtues of a
religious superior
AYA-9785 (awsk)
(De
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11